The Ethiopic Version of the Life of Saint Macarius Hitotsubashi …hermes-ir.lib.hit-u.ac.jp/rs/bitstream/10086/15187/1/... · 2018-11-07 · THE ETHIOPIC VERSION OF THE LIFE OF SAINT
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Hitotsubashi University Repository
TitleThe Ethiopic Version of the Life of Saint Macarius
the Egyptian and Its Arabic Model
Author(s) Toda, Satoshi
CitationHitotsubashi journal of arts and sciences, 48(1):
23-42
Issue Date 2007-12
Type Departmental Bulletin Paper
Text Version publisher
URL http://doi.org/10.15057/15187
Right
THE ETHIOPIC VERSION OF THE LIFE OF SAINT MACARIUS
THE EGYPTIAN AND ITS ARABIC MODEL�
S6IDH=> TD96
Although the Life of Macarius the Egyptian (VM) is preserved by many manuscripts of
diverse languages of the Christian Orient,1 its Ethiopic version (VMEth) is so far attested by
one manuscript only, EMML no. 1844, which is dated to the sixteenth century according to
the catalogue of manuscripts.2
It is evident that the VMEth derives from Arabic: the VMEth contains some words with
the Arabic definite article, e.g. (VMEth XIX 2) et (XIX 4).3 Translation
from Arabic into Ethiopic in itself is quite banal and hardly surprising.
Much more interesting is the fact that, in the case of the Life of Macarius, there is an
Arabic manuscript (below called ArabF) which provides an Arabic text almost identical to the
Ethiopic version. It would perhaps be exaggerated to use the term Vorlage, but still the
resemblance is so great that one can expect that the Arabic text of ArabF elucidates the
Ethiopic Life where the meaning of the latter is unclear.
The present paper will first show the resemblance on the textual level between ArabF and
the VMEth. Then comes a presentation in parallel columns of a chapter of the VM, followed
by a brief commentary which deals with the way the VMEth translates Arabic words.
Resemblance between the VMEth and the Manuscript ArabF
A preliminary remark is necessary here. My analysis of the Arabic manuscripts of the VM
shows that the Arabic version of the VM4 can be divided into two sub-recensions, which I call
� The present paper originates from my doctoral dissertation defended in March 2006 at Leiden University
(The Netherlands), titled Vie de S. Macaire l’Egyptien. Edition et traduction des textes copte et syriaque.1 For the list of the manuscripts which contain the VM, see TD96 S., “Syriac Translation. The Case of the Life
of Saint Macarius the Egyptian”, Orientalia 75 (2006), p. 96 n. 3. The abbreviations of the manuscripts used in this
article are used also in the present paper.2 A Catalogue of Ethiopian Manuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library, Addis
Ababa, and for the Hill Monastic Manuscript Library, Collegeville, vol. 5: Project Numbers 1501-2000, Catalogue by
G:I6I8=:L H6>A:, Checklist by William F. M68DB7:G, Collegeville, 1981, pp. 357-358.3 Reference to the VM is given according to the division into chapters (Roman numerals) and sections (Arabic
numerals), which I used for my new edition of the Coptic and the Syriac Lives; for the division into chapters, see
TD96 S., “La Vie de S. Macaire l’Egyptien. Etat de la question”, Analecta Bollandiana 118 (2000), pp. 279-284.4 Mention must be made here of an edition of the Arabic version of the VM, published by B. Pirone (B.
P>GDC: (ed.), Vita di san Macario il Grande (Studia Orientalia Christiana. Monographiae, 17), Cairo/Jerusalem,
2007). To my regret, in Pirone’s edition none of my previous publications related to the Arabic version of the VM
has been taken into account; for instance, it does not make any distinction between the two sub-recensions, and
thus creates a mixed (and uncritical) text. The division into chapters Pirone introduces into his text is totally
di#erent from mine. I regret that, to avoid confusion, I am obliged not to refer to his edition.
Hitotsubashi Journal of Arts and Sciences 48 (2007), pp.23-42. � Hitotsubashi University
ArabX and ArabY respectively.5 The manuscript ArabF belongs to the group ArabY. In the
following presentation, the first text represents a preliminary edition of this ArabY, the second
the text of the manuscript ArabF, and the third that of the VMEth. Although all the three
(excerpted from the chapter XVIII of the VM) resemble each other greatly, still one can
observe a greater, almost literal parallelism between ArabF and the VMEth.
ch. XVIII Macarius goes out for the desert, led by the cherub
(1) ArabY
5 This point is mentioned in TD96, “Syriac Translation”, p. 97 n. 8, and will be discussed further in detail in
my forthcoming article “Position of Arabic in the Literatures of the Christian Orient. The Case of the Life of
Saint Macarius the Egyptian”, to be published in Orient 43 (2008).
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December,.
(2) ArabF
2007] I=: :I=>DE>8 K:GH>DC D; I=: A>;: D; H6>CI B686G>JH I=: :<NEI>6C 6C9 >IH 6G67>8 BD9:A ,/
(3) VMEth
[Eth fol. 120va]
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December,0
<Translation>
ArabY ArabF VMEth
1 So when it became evening,
he stood up for prayer ac-
cording to his habit. Then
suddenly a great light ap-
peared to him in the place in
which he was praying, like
the light of the sun shining at
noon in [the month of] June.
Then the saint Macarius did
as he was ordered; the light
was the cherub.
1 And when it became eve-
ning, he stood up for prayer
according to his habit. Then
suddenly he saw a great light
in the place in which he,
standingstanding, was praying; and it
was like the light of the sun
shining at noon in the daysthe days
of [the month of] June.
Then the saint Macarius did
as he was ordered, and heand he
did not speakdid not speak, because the
light was the cherub. AndAnd
[thus] he remained for a[thus] he remained for a
short whileshort while.
1 And when it became eve-
ning, he stood up for prayer
according to his habit. And
suddenly he saw a great light
in the place in which he was
standingstanding while praying; and
it was like that of the light of
the sun shining at noon, in
the time of the daysthe days of [the
month of] Genbot. And the
saint Macarius did as he was
ordered, and he did notand he did not
speakspeak, because the cherub
was the light. And [thus] heAnd [thus] he
remained for a whileremained for a while.
2 Then that saint force did
not talk to abba Macarius
for a short while, in order
that he might not tremble
and fear. And after that, he
[the cherub] appeared to
him and talked to him and
said to him: “Stand up by the
power of God who strength-
ens you, and go and see as I
show you; thus did the Lord
order me.”
2 And that saint force did
not talk, I meanI mean to abba
Macarius, in order that he
might not tremble and fear.
And after that, he [the
cherub] appeared to him and
talked to him and said to
him: “By the power of God
who strengthens you, and
follow mefollow me as I show you;
thus did the Lord order me
in this matterin this matter.
2 And that saint force did
not talk, you knowyou know to abba
Macarius, in order that he
might not tremble and fear.
And after that, he [the
cherub] appeared to him and
talked to him and said to
him: “Stand up by the power
of the Lord who strengthens
you, and follow mefollow me as I show
you; for the Lord ordered
me in this matterin this matter.”
3 And thus he abandoned
everything in his cell, and
went out joyfully by the
power of God, and the
cherub went before him.
3 And thus abandon every-
thing in your cell and go
out.” Then he went out joy-
fully by the power of God,
and the cherub went before
him.
3 And thus he abandoned
everything in his cave, went
out rejoicing by the power of
the Lord, and the cherub go-
ing before him.
4 Then after two days he en-
tered the mountain and went
all around it and around all
its sides, the places where
they claimed to dwell. Then
abba Macarius said to the
saint cherub: “I beg you, my
4 And after two days they
entered the mountain and he
went round on the entire
mountain and all its sides
and the places where they
wantedwanted to dwell. Then abba
Macarius said to the saint
4 And after two days he en-
tered the mountain and went
around the mountain in its
entirety and all its sides and
the places where they wantedwanted
to dwell. And abba Macarius
said to the saint cherub: “II
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lord, let me know where I
dwell in this mountain.”
cherub: “I ask youI ask you, my lord,
to let me knowto let me know where I dwell
in this mountain.”
ask youask you, my lord, to let meto let me
knowknow where I dwell in this
mountain.”
5 Then the cherub said to
him: “This matter (lit. de-
sire) is up to you. Behold all
the desert is before you. And
I fear that, if I give you an
order to dwell here or there,
then oppression might fight
against you, and you might
go out from this place, and
you might transgress the
commandment, and you
might sin. Rather, may your
dwelling be in your power
[and belong] to your soul;
wherever you wish, dwell
[there] and try, and be silent
and meditate on yourself.
5 Then the cherub said to
him: “This matter (lit. de-
sire) belongs to you. Behold
all the desert is before you.
BecauseBecause I fear that, if I fixfix
for you a place to dwell in,
then a fight might come upona fight might come upon
youyou, and you might go out
from this place, and you
might transgress the com-
mandment; thenthen you will sin.
Rather, your dwelling be-
longs to the power of your
will; whichever placeplace you
wish, dwell [there] and try,
be silent and meditate on
yourself.
5 And the cherub said to
him: “This matter (lit. will)
is up to you. Behold all the
desert is before you. BecauseBecause
I fear fixingfixing you in a place to
dwell in, and [I fear that]
then a fight might come upona fight might come upon
youyou, and you might go out
from this place, and you
might transgress the com-
mandment; thenthen you will sin.
Rather, your dwelling be-
longs to the power of your-
self; whichever placeplace you
wish, dwell and try, and stay
there and meditate on your-
self.
6 And be very careful about
the evils of the rebels, their
attack, and their wicked
wiles; [I say this] in order
that, when you are tested,
you will already have got
knowledge of this. And I, at
any time by the order of
God, will be with you.”
6 And be careful about the
evils of the devils the rebels,
their attack, and their
wicked wiles; [I say this] in
order that, when you are
tested, you will already have
got knowledge of this. And I,
at any time by the order of
God, will be with you.” AndAnd
he went up away from himhe went up away from him.
6 And be very careful about
the evils of the wicked devils,
their nails, and their wicked
wile; [I say this] in order
that, if you are tested, be
[sure?]: behold I told you
about the knowledge of this.
And I, at any time by the
order of the Lord, will be
with you.” And he went upAnd he went up
away from himaway from him.
The translation, presented in parallel columns, shows a great resemblance between ArabF and
the VMEth, as is clear from the underlined passages.6
Thus this resemblance entitles us to present the two texts in parallel columns for
elucidation of the Ethiopic text. What follows is a presentation of the chapter XVI of the VM,
a famous story which is attested also by the Apophthegmata patrum (Macarius 1).
For the following presentation, virtually no e#ort was made to conform the Arabic text
to the school grammar. As the change introduced into the text of ArabF is minimal, and
, for instance, are spelled here and respectively (unless dotted in the manuscript
6 As mentioned above, however, it would be exaggerated to use the term Vorlage to describe the relation,
because of the di#erences which can be seen in the italicized passages.
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December,2
itself), is used instead of as in (XVI 13), etc. However, for other omissions of the
diacritical point(s), which also happens quite often, consistency could not be obtained:
sometimes such cases are noted as variants in the apparatus, but more often corrections are
tacitly introduced without indication. And since ArabF does not use hamza at all, nor does this
presentation. Corrections introduced into the Ethiopic text are mainly of grammatical nature,
as is the case with the ch. XVIII presented above.
� � �
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ch. XVI Macarius, father of a child?
ArabF [F fol. 11r] VMEth [fol. 119ra]
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December-*
ArabF� VMEth
1 In that village beside which this faithful
man lived, there was a maiden girl, and there
was a neighbor of her kin who lived near her,
a young man.
1 In that village beside which the pure [man]
lived, there was a maiden girl, and to them
there was a neighbor of her kin living near
her, a young man.
2 And his parents went to the parents of the
maiden in order to marry him with her in
accordance with the natural law.
2 And his parents went to the parents of the
maiden in order to engage him to her.
3 Then they did not do so, because they were
poor.
3 And they did not do so, because they were
poor.
4 Then the young man got familiar [lit. fa-
miliarity] with the maiden because they were
of the same kin, as I already said. And they
lived in proximity with each other, because
[sic] they met at any time in the street and in
the house.
4 And the young man found favor with the
maiden because they fell [sic] at any time in
the [street?] and in the house.
5 One day there was a festivity. Then they
drank much wine and got drunken; then they
fell into sin together, and their virginity was
lost completely. Then after a short while the
girl became pregnant.
5 One day there was a festivity. And they
drank much wine and got drunken; and they
fell into fornication together, and her virgin-
ity was destroyed. And after a short while the
girl became pregnant.
6 And they were afraid of their parents, lest
they should kill them because of the humilia-
tion. Then the wicked counselled with each
other in an evil deliberation.
6 And they were afraid of their parents, lest
they should kill them because of the shame.
And they made an evil deliberation with each
other.
7 And they said: “What shall we do? If our
parents know [the matter], they will destroy
us.
7 And they said: “What shall we do? Because
as soon as our parents know [the matter],
they will kill me.
� Hereafter italics indicate the passage omitted be-
fore correction (see the apparatus of ArabF).
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=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December-,
8 But let us stand and put the matter on [the
shoulder of] that ascetic, the solitary priest;
he committed the deed. And we shall not
lament over him, because he is like a for-
eigner here.” And thus they did.
8 But let us stand and put the matter on [the
shoulder of] that pious man, the solitary
priest. And we shall not be grieved over them
[sic], because he is like a foreigner here.”
9 When the father of the young woman came
to know her pregnancy, he asked: “Who is
the one that did this thing to you?”
9 When the father of the girl came to know
her pregnancy, he asked and said to her:
“Who is the one that did this thing to you?”
10 Then she answered, saying as she was
taught by that young man. She said: “One
day I went to that solitary ascetic. Then he
slept with me; then I became pregnant.”
10 And she answered, saying as she was
taught by that young man: “One day I went
to that pious solitary man, and he fell on me,
and I became pregnant.”
11 When her parents heard this thing, they
were filled with anger, and they got infuriated
because of the shame which came upon them
and their daughter. They went out toward
him, toward the cell, and with them [went] a
great crowd. They dragged out saint Macar-
ius whereas he did not understand what the
matter was; they struck him with a painful
blow so that he nearly died.
11 When her parents heard this thing, they
came [?] with anger and wrath because of the
shame which fell upon their daughter. They
went out toward him, toward the cave, and
with them [went] a great crowd. They
dragged out saint Macarius whereas he did
not understand what that thing was; they
struck him with a strong blow shackle [?] so
that he nearly died.
12 The saint asked both of them [sic], saying:
“What is my sin, and what is my transgres-
sion, since you beat me this way without
pity?”
12 The saint asked them, saying: “What is my
sin, and what is my fault [so] that you beat
me this way without pity?”
13 Then they hanged on his neck a rope with
which [were bound] potsherds, blackened
pots, and throat [? of] blackened beans [?];
they began to [drag?] him [to] the village.
And the boys were running behind him, beat-
ing him and dragging him hither and thither
like a mad man, and they were shouting at
him, saying: “This is the one who raped our
virgin girl and dishonored her.”
13 Furthermore, they tied to his neck a rope,
and to it [they tied] potsherds, pots, and
necks of jars; they began to drag him into the
town. And the boys were running before him,
dragging him and making him run hither and
thither like a mad man, and they were whis-
tling at him, saying: “This is the one who did
violence to our virgin girl and dishonored
her.”
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=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December-.
14 The saint had a faithful man who served
him, and he took the work of his hand and
sold it and brought him bread and what he
needed. He had a faith in the saint, so that he
can ask his benediction by that. And this man
was following him at that moment, being
ashamed because of their lie about the saint,
grieved because of the blow with which they
beat him and of mockery against him.
14 The saint had a faithful man who served
him, and he took the work of his hand and
sold it and brought him bread and also what
he wanted. He had a faith in the saint, so that
he can receive his benediction because of
that. And this man was following him at that
moment, being saddened and distressed be-
cause of their about the saint, grieved be-
cause of the blow with which they beat him
and of his [sic] mockery against him.
15 Immediately, angels appeared to the peo-
ple in the likeness of faithful and famous
people, as if they came from afar.
15 Immediately, angels appeared to the peo-
ple in the likeness of faithful and famous
people, as if they came from afar.
16 And when they saw the saint nearly dying
because of the painful blow and the mockery
which was from those wicked people of false-
hood, they asked them, saying: “What hap-
pened to this ascetic?” Then they informed
them of the totality of the false matter. Then
those angels said to them: “This story is not
true, because we know this man from his
childhood as faithful and upright.”
16 And when they saw the saint, behold,
nearly dying because of the painful blow and
the mockery which was from those wicked
and deceitful people, they questioned them,
saying: “What did they do to this pious
man?” They informed them of the entire
thing of falsehood. And those angels said to
them: “This story is not true, because we
know this man from his childhood, from his
[infancy?] as faithful and upright.”
17 They approached him and removed his
handcu#, and broke the pots and the black-
ened potsherds which were hanged on his
neck.
17 They approached him and removed his
fetter, and broke that pot and the blackened
potsherds which were hanged on his neck.
18 Then the father of the girl said to them:
“We will not release him until he gives us
surety: when the girl gives birth, he will bring
her the expense for her childbirth until the
baby will grow.”
18 And the father of the girl said to them:
“We will not release him until he gives us
surety: if the woman gives birth, he will bring
us the expense for her childbirth until [the
time] when the baby will be brought up.”
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19 Saint Macarius answered, saying: “Oh my
fathers, this matter on which they bear wit-
ness against me, [saying] that I fell into it, I
do not know that.”
19 Saint Macarius answered, saying to those
[men]: “Oh my brothers, that matter about
which you are testimony [?] against me,
[saying] that I fell into it, in fact I do not
know that.”
20 Then he called that faithful man who
served him, and said to him: “Do me a favor
and act as a surety for me.” That man stood
surety for saint Macarius. After that they set
him free, and he went to his cell, half-dead.
20 Again he called that faithful man who
served him, and said to him: “Do me a favor
and act as a surety for me.” That man stood
surety for saint Macarius. After that they set
him free, and he went to his cave.
21 And he began to blame himself, saying:
“Now, oh Macarius, you got a woman and
children; so you have to work night and day
for your food and their food.”
21 He began to think evil upon himself, say-
ing: “Now, oh Macarius, behold you got a
woman and children; so you have to work
night and day for your food and their food.”
22 Thus at all times he made baskets and gave
them to the man who served him; then he
sold them and gave to the woman her cost of
living in order that, at the time of her child-
birth, she could spend it for her child.
22 Thus he made baskets perpetually, and
gave them to the man who served him; and he
sold them and gave to the woman her expense
[in order that], at the time of her childbirth,
for her childbirth.
23 God, Ruler of All, Creator of the creature,
Who glorifies those glorify Him in the world,
Who knows the things before they come into
being and no secret is hidden from Him, did
not wish that the great purity of this saint and
the hidden work of His servant, saint Macar-
ius, be kept secret, but that it could appear to
all the people that he was upright, and that
the Lord is the hope of those who fear and
trust Him.
23 The Lord, God, Creator of the creature,
Who glorifies those glorify Him, Who knows
the thing before it comes into being and it is
not hidden from Him as secret, did not wish
that the pure treasure of this saint and the
hidden work of His servant, saint Macarius,
be kept secret, but that it could appear to all
the people that he was an upright man, and
that the Lord is the hope for those who fear
and trust Him.
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=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December-2
24 When the time of the childbirth of that
wretched girl came, the delivery inflicted a
great travail on her; she remained in that
stress for four days, and she called for help
night and day. She could not give birth and
was on the verge of death.
24 When it was the time of the delivery, the
childbirth of that poor girl was oppressed,
and it was harsh on her with great di$culty;
she remained in that distress for four days,
shouting day and night. It was not possible
for her to give birth, and she arrived at death
[sic].
25 Then her mother said to her: “What is the
reason of your situation, oh my daughter?
Now you will die shortly.”
25 And her mother said to her: “What is your
matter, oh my daughter? Now you will die
shortly.”
26 She said to her mother: “Yes, oh my
mother, I deserve death, because my sin in
fornication did not su$ce for me, but I told a
lie about the servant of God, the solitary
priest; that saint did not approach me, and
did not do anything shameful to me at all. A
certain young man came with me, so that I
became pregnant.”
26 She said to her mother: “Yes, oh my
mother, I deserve death, because the sin in
fornication did not su$ce for me, to the
extent that I told a lie about the servant of the
Lord, the solitary priest; that saint priest did
not approach me, and did not do anything
evil to me at all. A certain young man was
with me, so that I became pregnant by him.
26a When her parents heard this matter, they
made a great repentance, and they blamed
themselves because of the great evils they had
inflicted on the saint, and of the way they had
beaten him, so that he nearly died.
26a When her parents heard this matter, they
made a great repentance, and they a%icted
themselves because of the great evils they had
inflicted on the saint, and of the way they had
beaten him, so that he nearly died.
27 As for the young man who sinned with the
girl, when he heard that, he ran away in order
not to be arrested, as the young woman con-
fessed the sins she had committed.
27 As for the young man who sinned with the
girl, when he heard that, he ran away in order
not to be arrested, as the young woman con-
fessed the sins she had committed.
28 And as for the man who served saint
Macarius, when he heard the story and his
correctness, and that the people decided to
come to him and to ask pardon from him
about their transgressions, he hastened to
come to him with much joy and pride. He
said to him: “That miserable girl was not able
to give birth until she confessed ‘Saint
Macarius did not do this thing to me, but it
was a certain young man.’
28 And the man who served saint Macarius,
when he heard the story and his correctness,
and that the people, behold, were there to
come to him and ask pardon from him for
their transgressions, he hastened to come to
him with much joy and pride. He said to him:
“That miserable woman was not able to give
birth until she confessed ‘The saint did not do
this thing to me, but it was a certain young
man.’
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� � �
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H [December.*
29 And behold, when all [the people] heard
this, they wanted to go out toward you, to
ask pardon from you and to thank your ser-
vant.”
29 And behold, when they heard that, they
wanted to come to you, to ask pardon from
you and to thank for your abstinence and
patience.”
30 That man was rejoicing and happy, since
God took the shame away from his face; for
shortly before they were reviling him and
saying to him: “That man on whom you bear
witness that he is saint, it appeared about him
that he did so and so.”
30 That man was rejoicing and happy, be-
cause the Lord took the shame away from his
face; for shortly before they were mocking
him and saying to him: “That man on whom
you are witness that he is saint, behold it
appeared about him that he did so and so.”
31 As for saint Macarius, when he heard
what had happened, he decided to leave that
place, to go and live in another cell in order
not to be glorified by the people.
31 When saint Macarius heard what had
happened, he wanted to leave that place, to
go and arrive and live in another cave in
order to be glorified by the people [sic].
� � �
2007] I=: :I=>DE>8 K:GH>DC D; I=: A>;: D; H6>CI B686G>JH I=: :<NEI>6C 6C9 >IH 6G67>8 BD9:A .+
Commentary
�Various corrections introduced into ArabF (italicized in the English translation) suggest
that the Vorlage of the VMEth is closer to the stage of transmission of ArabF before these
corrections were introduced. See XVI 4, 5, 6, 8, 10, 20, 22 and 23.
�Comparison of the Arabic and Ethiopic texts shows that renders various expressions.
Normally it translates li-anna (XVI 4, 8, 16, 26 and 30), but as a translation of inna
is no less frequent (XVI 23 and 27; XVI 16 and 28 with the verb ). In XVI 28 it renders
anna ( rendered by ).
Other translations of these Arabic words are as follows7:
anna: In XVI 19, 23(bis), 28 and 30(bis) it is rendered by .8 In XVI 3 li-ajli
anna is rendered by .
inna: In XVI 10 it is possibly rendered by ( ). In XVI 2, 28 ( ) and 31 it
is not translated.
� seems to render, perhaps somewhat mechanically, ; see XVI 16, 21, 28 and 30. In XVI
15 and 19, however, is not translated.
�In XVI 21 can be understood as translating the Arabic verb , which means here
“begin”. This meaning of , if it is not a bad translation, is not indicated in Dillmann’s nor
in Leslau’s dictionaries. As for the case of XVI 4 where in the VMEth should correspond
to in ArabF, it seems to me doubtful whether is a correct translation of the Arabic
word in question.
Although only a few observations could be made for this chapter XVI, it would be
doubtless interesting to extend the comparison between ArabF and the VMEth to the entire
text of the VM; I hope this will be realized in a near future.
H>IDIHJ76H=> UC>K:GH>IN
7 All the instances of li-anna are noted above.8 Other usages of are normal and well known: renders an (XVI 21, 28(bis), 31), ka (XVI 15;
rendered by ), li (XVI 2, 14, 23), li-alla (rendered by XVI 6, 27. XVI 31,
where is rendered by , is a lapsus calami) and mi…tla (XVI 8, 13). In XVI 15 the expression
renders ka-anna.
=>IDIHJ76H=> ?DJGC6A D; 6GIH 6C9 H8>:C8:H.,
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